Artist Michael Gresalfi shares new artworks using leaves, seeds and other natural materials to produce zoomorphic or anthropomorphic masks and sculptures that echo our early ancestors and an approach to the world that recognises, “We are all related.”
1,560 words: estimated reading time = 6 minutes
I am excited by an artistic theme I have been pursuing these past months. I have named the series ‘Flora-Persona.’
Using only natural materials, including plants, trees and associated leaves and seeds, and avoiding the use of any manmade materials during the creative process (such as paints, adhesives, and dyes), I purposefully manipulate plants and other flora in a zoomorphic or anthropomorphic manner.
Relying solely on Nature’s bounty is an artistic departure for me in some ways, yet a continuum of my focus on addressing the rising environmental damage, including climate-related disruptions, which our industrialized world has wrought.
Inspired by my research in support of my painting entitled ‘Wood-Wide Web’ (which I previously presented on ClimateCultures in my post with Eva Strautmann), I became acutely aware of the ability of various tree and plant species, along with fungi, to communicate and share resources with one another in a symbiotic manner.
‘Wood-Wide Web’ portrays a forest, field, or meadow not merely as a collection of competing individuals in a shared location, but rather as an interconnected community where resource sharing and communication play a significant role in the health and resilience of the entire ecosystem.
Mitakuye Oyasin: we are all related
My research led me to read about the Mother Tree Project. This large-scale, decade-long research effort led by Dr. Suzanne Simard at the University of British Columbia, revealed that neighboring trees and plants are in communication with one another via an underground network of fungi that resembles the neural networks in our brains.
I was astonished to learn that in one study, Simard documented that a Douglas fir tree that was injured by insects appeared to send chemical warning signals to a Ponderosa pine tree growing nearby. The pine tree then produced enzymes to protect itself against the nearby insect invasion.
To me, a form of collective consciousness was in play within the web of life, across at least two Kingdoms. In biological taxonomy, life forms are organized into hierarchical groups: Kingdoms are at the top, with phylum, class, order, family, genus, and species being progressively lower tiers.Fungi are in a separate Kingdom from trees and plants, yet they support one another in a mutually beneficial way.
Not so with respect to humanity, the alpha species in the Kingdom of Animalia. I began to see more clearly that we don’t support the interconnected web of life, and in fact we continue to disrupt the very symbiotic fabric that the wood-wide web illustrates.
During my daily walk in the woods behind my home, I began to consider more thoughtfully how alienated we all are from the natural world, and I began to ponder how a conscious wood-wide web of interconnected life that surrounds me might view humankind. Yes, not a comforting thought.
The artistic concept of ‘Flora Persona’ formed slowly. My evolving viewpoint was also informed by a Lakota phrase, “Mitakuye Oyasin” (“We are all related”). The phrase expresses the idea that every living entity shares the same divine origin and life force, and that humanity is part of a complex reciprocal web of existence, rather than separate from, or superior to, nature.
My artistic interest was thus stimulated by both non-Western and ancient beliefs concerning the shared web of life and by my newfound understanding that plants and trees have some form of elementary consciousness, as demonstrated by their ability to communicate across species, genus, families, and all the way up the hierarchical groups, to include across the two noted Kingdoms.
Reaching back to our roots in art
Both climate and human culture, including artistic expression, have intersected in many ways throughout our species’ course of time. In this evolving series, I delve deeply into our ancient past for artistic inspiration. I suggest that we have been creating art across the various climate epochs we have inhabited, since times immemorial. I believe that both the flora and fauna available in long-ago times provided source materials used to create art, back into earlier hominin eras.
It is reasonable to assume that humans have been making art from biodegradable materials, including masks, figurines, and sculptures, for more than one hundred thousand years.
Masks and sculptures have been my primary focus to date. My artistic goal is to present man-manipulated natural elements in a manner that harkens back to our early ancestors.
With respect to cave paintings, the earliest known artistic expressions for both Homo sapiens and Neanderthals, consisting of non-figurative symbolic markings, are more than 70,000 years old. They are still in existence today, due to their isolation and protection from the weathering elements. Other art, made from natural materials and not contained within caves, clearly has not been preserved.
One of my flora-persona series interests is using burdock (Arctium lappa) seed heads to create extinct local animals that were plentiful in my region of Maryland, USA during the Woodland and Archaic Periods — such as the wooly mammoth and the cave bear. It is my contention that such natural materials were used to create art by these ancient native ancestors, and indeed perhaps as far back as our early hominin ancestors.
Burdock plant and collected seed heads, as well as a few examples of my ‘Burr Art ‘, are presented below:
Plant masks: viewing how our relatives might see us
With respect to making human-like faces from plant leaves, I was inspired to begin this Flora-Persona series when pondering the wood-wide web and, particularly, the nascent consciousness documented via chemical communication networks formed between fungi, plants, and trees.
These leaf masks are not necessarily made to be worn. Rather, they are meant to present these wonders of nature as a member of our distant family, aligned with the Lakota phrase “Mitakuye Oyasin”: we are all related.
I continue to experiment with different plants, seeds, leaves, and tree bark, all picked up along my daily walks in my neighboring Black Hill Park. I find myself drawn to creating leaf masks that present the viewer with an unsettled view of how we humans might be viewed by our distant plant relatives, such as displaying sorrow, shock, disappointment, and anger. These sentiments seem very proper to me, considering the continuing harm we cause to the interconnected web of life.
Below are three photos. The first shows how I applied juice to several of my leaf masks, a natural dye from ripe purple pokeweed berries that I had gathered.
The final photos show a large 36” x 36” canvas I painted and then displayed, with four of my leaf masks within its four quadrants, followed by close-ups of the masks.
From 2026, ClimateCultures is inviting members to say a sentence or two about how they use AI in their work and in their posts for us. We will be exploring this here and at our ClimateCultures & more Substack.
Michael — “I used Gemini AI as a background search tool — looking for other examples of both my ‘burr art’ and ‘leaf art.’ Frankly, not much out there — at least from my initial research.”
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Michael adds: “A young friend from Scotland, after looking at my burr art, brought to my attention the annual ancient event called the ‘Burryman,’ which happened to occur mid-August. The Burryman is a centuries-old Scottish folk tradition where a local man is covered head-to-toe in thousands of sticky burdock burrs and paraded through the area.” Find more at Wikipedia.
You can see Michael’s work with fellow ClimateCultures member, artist Eva Strautmann, in their post The Wood Wide Web – Fruitful Collaboration, which features both artists’ paintings on the topic.
This piece for the Ecological Disciple by Lenore Three Stars, The Way Forward: Mitakuye Oyasi — A Worldview (11/6/26) explores the value of an approach to our shared world that starts from the position that “We are all related” (Mitakuye Oyasi can also mean “All my relations.”)
More on the Mother Tree Project, founded by Dr. Suzanne Simard, can be found at The Mother Tree Project & Program, a research and outreach initiative housed in UBC’s Faculty of Forestry & Environmental Stewardship, rooted in the idea that forests are deeply interconnected systems, not just collections of individual trees.
An artist who seeks to incorporate art with climate change data, and whose work in encaustic medium, glass paint, oils and acrylics includes 'Our Changing Planet'.
Geographer Martin Mahony introduces our fifth annual selection of Museum of the Anthropocene student essays: objects that shift shape through lenses that question Anthropocene ironies, contradictions and oversimplifications, and maybe help point to a new ethos of care.
1,340 words: estimated reading time = approximately 5.5 minutes
It’s midsummer, and England has just experienced its hottest June since records began.1 Temperatures have been topping 40oC across Europe, while in the eastern Pacific Ocean a ‘monster’ El Nino is developing,2 with its effects already being felt in places like Papua New Guinea.3 London recently paid host to ‘London Climate Week’, at which the UN Secretary-General highlighted that London was not just ‘Calling’, but ‘Cooking’, perhaps starting to bear out at least some of the apocalyptic vision of The Clash’s post-/punk classic.4 But several Climate Week events couldn’t go ahead; most notably perhaps, a panel discussion at the London School of Economics on improving the management of extreme heat was called off due to — you guessed it — the extreme heat.5
Anthropocene ironies
‘The Anthropocene’ seems to be an age of irony. The term describes a period in Earth’s history when (some) humans have seemingly become a dominant, controlling, world-making force, and yet our knowledge of the future implications of that agency are shrouded in uncertainty. This is an age of melting polar ice giving access to more fossil fuels; of urgent defences against rising seas being wrapped around fossil fuel infrastructure;6 of the clear need for more global cooperation just at the moment that geopolitical worlds seem to be pulling apart.7 And meanwhile, experts on dealing with the heat can’t talk to each other because it’s too hot.
As the philosopher-poet Eugene Thacker put it in a 2021 interview:8
There is a tragic irony in the Anthropocene idea. We do matter after all. The evidence? We have created the conditions for our own extinction. I suppose that is an achievement, of sorts. So convinced are we as human beings that we matter that we are willing to sacrifice the planet for our own species-specific self-importance.
This year’s submissions to our evolving online Museum of the Anthropocene capture this sense of Anthropocene ironies. Like last year, some deal with collapsing boundaries,9 with things which are neither one thing nor the other, or which seem to be something but which are in reality something else.10 As we move through them, we move in many respects from identifying the problems and violences of the Anthropocene towards the moves we might make to undo them. But that spectrum of knowledge and action is implied in all of them, in different ways.
Katya Boinvoisin points us towards the ironies and contradictions of the clean energy transition, showing how the rare earth mining frontier — producing materials which are vital for ‘clean’ energy tech — is pushing into northern Scandinavia and repeating many of the political and environmental violences we tend to associate with fossil colonialism11 and fossil capitalism.12
This year’s collection features a range of shape-shifters; objects whose meanings and attachments seem to shift radically when viewed through the lens of the Anthropocene. Izzy Laws’ account of the rubber duck shows how a cute children’s toy can also contribute to marine plastic pollution; but in a further twist, how an accidental spillage of thousands of the things helped scientists piece together new knowledge of ocean circulation — crucial to helping us better understand future changes in the ocean-atmosphere system.
Maisie Royal offers us a cup of matcha, and places the latest coffee shop trend in a deeper historical and geographical context. Once used to aid meditative contemplation of the beauty of human-nature coexistence, now it is a fully-fledged global commodity and challenging coffee as the chemical enhancer of choice for exhausted minds labouring under late capitalism. Nonetheless, Maisie suggests that matcha still embodies a deep desire for (re)connection with nature, even as its cultivation in Japan is increasingly challenged by changing weather patterns.
Bethany Waite similarly explores the juxtapositions of beauty and industry through the lens of crochet. She traces the mechanisation of this craft skill and its increasing entanglement with ‘fast fashion’ and synthetic fibres, but points too to emerging craftivism movements by which crochet, as a form of “slow, handmade work” is interjected “into fast, industrialised spaces, disrupting the speed and disposability that define modern fashion systems”. In so doing, crochet promotes a new ethos of care, community and sustainability.
Lastly, Joanna Edwards also examines the tension between materiality and meaning. Their object is a handmade Pride flag, stitched together from fragments of industrially-produced cloth to produce something fundamentally different: a defence and a celebration of queerness. Drawing on notions of ‘queer ecology’, Joanna diagnoses the Anthropocene as an age defined by the rejection of the inherent queerness of both natural and human worlds, and by the enforcing of boundaries and hierarchies. By gathering around Joanna’s flag, we can see how fighting against the Anthropocene requires solidarities that cut across the categories industrial modernity has bequeathed to many of us.
Queer ecology — looking beyond categories
Oversimplifications abound in corporate and state environmentalism, from deeply performative nature-culture dualisms to the rendering of wild spaces in one corner of the world fungible and exchangeable with wildness elsewhere, through mechanisms of offsetting and substitution. Queer ecology reminds us of the inherent strangeness, intimacy and interdependencies of the world, which cut across the Western philosophical ‘operating systems’ that, since the 16th century or so, have dominated how the nonhuman world is comprehended and apprehended.
In this age of irony, it is plain to see how these categories contain their own contradictions within them; spotting and talking about those ironies, then, might be the key to undoing their violences.
Papua New Guinea at risk of food shortages as El Niño brings frost and drought, Rebecca Bush (The Guardian, 25/6/26)
London’s Calling, by The Clash: “…the sun’s zoomin’ in // meltdown expected // the wheat is growing thin” (Joe Strummer and Mick Jones, 1979). Some travellers on the Central Line this week might nonetheless welcome the idea that the “the ice age is coming”.
You can find all five new entries in Inside the Museum, along with Martin’s selections for 2022 to 2024 – a growing collection of objects and entities that shine new lights on the Anthropocene and ask important questions of us. And we bring together all of Martin’s introductory essays in the main Museum of the Anthropocene page. Do also check out our earlier project, A History of the Anthropocene in 50 Objects, where CimateCultures members discuss the objects — real or imagined — that illustrate the emerging planetary age for them.
To mark the first four years of our online Museum of then Anthropocene, we recently hosted a conversation between the Museum’s co-ordinator, UEA’s Dr Martin Mahony, and fellow ClimateCultures member, GroundWork Gallery’s director and curator, Valerie Sekules. Do read Our Anthropocene Museum — A Curator Conversation On Our First Four Years for an exploration of how collections such as this enhance- our understanding of our planetary age.
This short piece by Ingrid Bååth for studio ClimateCulture (not related to ClimateCultures) discusses how Queer Ecology offers “a framework for seeing — and living — differently. It reminds us that the binaries we inherit are not inevitable. That nature is not static.”
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From 2026, ClimateCultures is inviting members to say a sentence or two about how they use AI in their work and in their posts for us. We will be exploring this in future posts here and at our ClimateCultures & more Substack.
For his recent post with Veronica Sekules, Martin said: “I occasionally find AI useful for doing things like identifying key literature on new topics I’m interested in, but have so far shied away from using it in my writing. I’ve experimented with talking to an AI about an idea I had for a book and it was very complimentary and encouraging, which was nice, but I’m aware that that might be a deliberate design feature!”
A human geographer interested in the politics of the Anthropocene, historical development of environmental sciences and technologies, and how futures are imagined, constructed, represented and contested.
As our online Anthropocene museum approaches its fifth year of student entries, UEA’s Martin Mahony and GroundWork Gallery’s Veronica Sekulesdiscuss the collection through a professional curator’s perspective and how it enhances our understanding of our planetary age.
3,380 words: estimated reading time = 13 minutes
ClimateCultures editor Mark Goldthorpe sets the context for this conversational post from Martin and Veronica.
We launched our online Museum of the Anthropocene in 2022, drawing directly on Dr Martin Mahony‘s work since 2018 with 3rd-year undergraduate students on his ‘Human Geography in the Anthropocene’ course at the University of East Anglia. Each year, the current cohort has submitted short essays on objects or entities that speak to some aspect of the nature of this new planetary age and our own species’ role in shaping it. Alongside each year’s selection for the ClimateCultures Museum of the Anthropocene, Martin has written an introductory post for us, reflecting on the ideas that emerge from the students’ pieces.
As we approach publication of our fifth set of contributions — coming soon to ClimateCultures — Martin and I discussed how we might draw out some of the themes and topics that have emerged so far from the series. We quickly settled on the notion of bringing in a professional curator’s voice and were delighted that Veronica Sekules generously took up the challenge. Not only is Veronica the founder and director of the GroundWork Gallery, where she has been responsible for showcasing the work of a great many artists and researchers who bring unique perspectives to the critical issues of the Anthropocene, but her background in education — and with the Sainsbury Centre in particular — brings significant experience to the notion of a collection such as this. And, of course, Veronica has contributed her own object-based insights into our planetary age for ClimateCultures, through her writing on three objects for our series, A History of the Anthropocene in 50 Objects. So it’s a great pleasure to host this conversation between Veronica as our ‘guest curator’ and Martin as instigator of the Museum of the Anthropocene.
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Seeing beyond the strata
Veronica: I have been thinking about the Museum of the Anthropocene for a few days now. I must at first say thank you — yes — it is wonderful and so rich in its approach and the range of its content. Congratulations on putting together such a very thought-provoking and original collection of ideas and discussions. Before I read it, I must say that I had been thinking about the Anthropocene — tutored, as it were, by Colin Waters who gave a talk about it at one of our GroundWork events — as a geological phenomenon. What stuck in my mind rather persistently after his talk was that we were creating a geological layer, including increasing quantities of giant chicken bones and tungsten from ball-point pen points, and of course, plastics. So it is utterly refreshing that you have opened up the subject so much, to be very much more cultural and, indeed, historical.
Martin: Thanks so much Veronica! It’s really lovely to hear such a positive response from a bona fide curator, arts practitioner and museum educator. And yes, that ‘geological’ version of the Anthropocene has become a dominant story which is told, and it is a striking and compelling one. Geologists like Colin have done amazing work in quantifying the sheer amount of stuff that we’re leaving behind and which will be our record in the rocks for millennia to come. But geologists as a whole have a tricky relationship to the notion of the Anthropocene, embodied most clearly perhaps in the recent decision of the International Commission on Stratigraphy not to confirm the Anthropocene as an official geological epoch. The reasons for that are many and interesting, but does it represent the death of the Anthropocene as a useful concept? I don’t think so. The term originated not in geology but in Earth System Science — not the people concerned with our record in the rocks, but the people concerned with how humanity is perturbing things like the climate and the biosphere. In recent years it’s become more common to think of the Anthropocene not as a geological age or epoch, but as an event, and a process. As process, it is something which is unfolding unevenly across space and time. As event, it is something which could, on geological timescales, be relatively fleeting. Which is quite a hopeful way to think about things! Either way, this new way of thinking scientifically about the Anthropocene sits much more comfortably with how social scientists, historians, artists and others like to think about it — as a set of processes with some coherence, perhaps with an identifiable beginning and hopefully an end, but which is highly geographically uneven. It’s not all ‘we’ and ‘us’, but some people, some systems, some ways of doing things which are powerful, but not unmovable.
Veronica: Indeed. As your defining terms in your very useful glossary, and several of the museum exhibit entries suggest, it is not just the Great Acceleration we need to concentrate on as the main culpable era, but that the beginning of the Anthropocene can arguably be traced back — as in the so-called Columbian Exchange — to the first expansionist, colonialist ventures, prospecting for more plants, land and resources. I think in fact it goes potentially much further, and your texts lead the way to thinking very much more broadly than previously, not only about the origins and conditioning factors for the Anthropocene, but about how it is defined. The medieval map and the Santa Maria replica ship both highlight those issues.
Martin: Absolutely, and that’s something we spend time talking quite a lot about. While the stratigraphers wanted an easily identifiable, globally synchronous ‘big bang’ moment they could point to as the start of the Anthropocene, historians, geographers and the like are more interested in tracing root causes of change, which might mean thinking about how the transformations of the Great Acceleration had their roots in early European colonial expansion or, as you suggest, perhaps even further back, in moments like the rise of settled agricultural communities, or in the emergence of particular attitudes to the natural world.
Veronica: Exactly — as the authors and you frequently suggest, there is also the whole persistent question about nature and humans’ attitude to it, and what role that is playing in, not so much the current concerns with mass extinctions, but exploitation and the wielding of power. There are moral nature-culture questions about the canary, the pigeon, the rat and the beaver, but also in different ways for plant species — the suburban lawn, the Christmas tree and Sweetgrass. There seems to be a persistent tension between the human desire for control as exploitation and the exertion of power, and for its more apparently benign purpose to create order. Time and again, while reading the museum entries, I was thrown back on thinking not only that everything is connected in complex ways, but that the earth is riddled with, as you put it Martin, ‘unequal geographies’.
Martin: I think that’s really key. And we can trace the origins of those unequal geographies both in material processes of transformation (e.g. in the economic contributions of the transatlantic slave trade to the rise of industrialism in Great Britain), and in moments of ‘geo-cultural’ change, as Jason W. Moore puts it. That’s what I think is so fascinating about the whole debate around the Anthropocene. Suddenly we’ve got historians and ethicists talking to earth system scientists and geologists about human-nonhuman relationships in a profoundly generative way, in a manner which didn’t really happen when we were ‘just’ talking about climate change, air pollution, or other environmental crises that have now been bracketed together under the term ‘the Anthropocene’. That bracketing can be problematic as it leads to abstractions and blindspots. But it also draws attention to some big, consequential questions about our relationship to nature, the legacies of empire-building, about cultural change, and so on.
Our planetary age through objects and processes
Veronica: In fact, I think, the kinds of exhibits and concerns brought to light in the museum are leading me to think that we need a whole new definition of the idea of the Anthropocene, beyond geology and what we are physically laying down and altering on the globe. For much of what is being discussed is not so much about what the world is becoming physically, but by what moral, ethical and economic forces it is being, and has been influenced and shaped.
Take for example the Mirror — one of the artefacts of earliest origin — which highlights the problems of self-regard, vanity, narcissism and the confusion of nature-culture that we see or don’t see in our reflections. That author suggests that the Mirror-cene could be a relevant concept. That entry, and quite a few others touch on aspects of the original sins — pride, vanity, greed. Also, the Lawn, Fast Fashion, the Diamond Ring, Banana, the Pocahontas costume — but in each case, go much further to illuminate the subtleties of exploitation, appropriation of identity, commerce, corruption and consumerism, and the special poisons of corporate greed that have increased the scale of the problems these artefacts represent. But for all the evils of their proliferation, it also struck me forcibly when reading these, that the fact remains that humans are vulnerable to being exploited on a mass scale and to that end, culpable as consumers, not quite equally, but not without power as such, to change things — in either direction.
Martin: You’ve touched on a really tricky and fascinating point which is shot through all of this — how to talk about things like cultural values, norms, behaviours etc. in a way which prompts new forms of reflection, but which also doesn’t lay the blame for what’s going on at the feet of individuals? There have been a few occasions where students have chosen an object which connects to something they love — like a hobby or a sport they’re keen participants of — and then when they start to unpick all the ‘Anthropocene’ aspects of it, they’re left feeling their object is a Bad Thing. I warn them about the risks of that at the outset, but also try to emphasise that the world, our systems of production, our shared values and so on are determined to a large extent by forces outside of our control. We can change them, but not just by being better consumers, or by no longer taking joy from the plastic Christmas tree or enjoying a picnic on a manicured lawn. Again, history is powerful here, because it shows how contingent things are. Our rapacious version of consumer capitalism wasn’t inevitable — it was very deliberately engineered as a way of dealing with a crisis of overproduction following World War II. That’s what the archives show, and industries like marketing and PR developed precisely to get that new consumer economy going. Once one knows that, it’s possible to see how things could be otherwise. And that’s about collective action, political work, and imagination work. And on the latter is where the arts and museums can be so important.
Learning from the Anthropocene museum
Veronica: That leads me to think more about the state and status of the museum currently — it is a wonderful collection of stories as well as artefacts, and stories which manage at the same time to be quite depressing as a collection of observations about the harm we have done to the Earth, and enlightening in unpicking the forces and circumstances that led us there. There are plenty of positive statements too, about the desire for care for nature and nature as a refuge, and how this sometimes develops in surprising ways, as in the story of Pikachu, or more straightforwardly, Sweetgrass and the tribute to Robin Wall Kimmerer’s famous book. I also very much liked the positive reframing of the Witch as a bringer of ecological wisdom, as a counter to her conventional portrayal as a frightening practitioner in black magic and as a force to be reckoned with against the patriarchal and colonial creators of the Anthropocene’s problems. I also liked the ones that took us above and beyond Earth into space — as indeed that exploitation is going to be the next goal for the greedy prospectors — you just need to look at who the main ones are…
The museum educator in me began thinking about how the museum could be further activated educationally. Of course, it was created with an educational purpose, which in itself is extremely interesting. Conventionally the museum curator is the one who selects and essentialises the stories, whittling down to the uber-story that the display elucidates. When I worked as a museum educator, I always maintained that it was then our job to re-assemble the rich detail that lay at the heart of those distilled curated stories and then from there to explore the wider field that had provided the context — which embedded the story potentially much more deeply again and led to wider areas to discover. That in a sense is what your exhibitors have already done. However, I think there could be an interesting metacognitive exercise to re-dissect their themes, pick up on their keywords, to examine each aspect of their detail, and then to see where the further connections and alliances are between the different exhibits. Where, for example does ‘ecological wisdom’ occur — perhaps between the Witch, Sweetgrass and Pikachu? I am not entirely sure where this would lead, but it might be fun to do. And it might be a way to think about the cumulative effects of the phenomena you are faced with, and maybe come closer to thinking about how to address some of those thorny issues of inequality, resource exploitation, geographical power imbalance. For I do feel that you and the students are onto something in terms of reframing the debates around the Anthropocene and potentially coming up with some positive proposals to counter them.
I know you have frequently started your conversations with the Sainsbury Collection, and I used to have a whole repertoire of workshops whereby we would have a deck of words or phrases on card — which might have come from either a random source or a specific one and we would place them near an object with which we thought there might be some kind of connection. It wasn’t always enlightening in terms of being true to the cultures of origin of some of the artefacts, but always led somewhere interesting because of peoples’ desire to make new sense of things, and was a way to open up new questions… I always found the Sainsbury Collection tremendously valuable in encouraging questioning and I am sure that, plus its global range and variety of kinds of artefact, made it an ideal starting point for you and the students.
Martin: It’s really interesting that you say that. In Week 1 of the module we do an exercise with some ‘keywords’, to prompt some discussions of what the Anthropocene ‘means’ and what it ‘demands’. This always yields really interesting insights into how the students feel about environmental change and, essentially, what appetite for revolution they have! Revolution of various kinds — economic, cultural, technological… Bringing some of our previous museum entries into that conversation could be really generative too. I’ve learned so much from the education team at the Sainsbury Centre about how to do good object-based learning, and getting students thinking in those terms right from the get-go could have some interesting implications for the kinds of objects and entities they ultimately chose to focus on.
Veronica: I was wondering what difference it might have made had you begun with a more conventional museum, the kind that claims to provide answers and ‘factual’ information and a more taxonomic approach to its collecting. Perhaps you might have got a more conventional range of essays…
Martin: Quite possibly! Via the wonders of YouTube we engage with how other museums around the world have engaged with the Anthropocene, like the Deutsches Museum in Munich or the Carnegie Museum of Natural History in Pittsburgh. In both cases I think the notion of the Anthropocene has challenged their curatorial practices, whether that’s poking the notion of natural history or challenging the boundaries of a museum focused on human technology — the type of museum that tended (until recently!) to tell a rather celebratory story of technological change. I think there’s something interesting about curating as a geographer rather than a historian too — I try to get them to think about difference, inequality, about what Anna Tsing calls the ‘patchy Anthropocene’. I think that leads to some differences of emphasis, as well as an always-fascinating range from the mundane and the everyday to the spectacular and the unique. But a perennial challenge is to find the grounds for hope in all of this — via these objects to identify historical contingency, to spot those spaces where different worlds are being built and ultimately, I hope, to help students discover their own agency in all this — not as self-flagellating, guilt-ridden consumers who must make better choices, but as agents of collective change equipped, I hope, with some useful knowledge and, more importantly, with persuasive stories to tell.
Museum of the Anthropocene entries – the first four years, 2022-25
Find more
You can explore all 24 student entries over our first four years of our Museum of the Anthropocene, Inside the Museum. And Martin’s essays accompanying each new cohort are:
The Museum also has a small Anthropocene Glossary, briefly exploring some of the terms introduced in the students’ essay, with links to further reading: Coloniality, The Columbian Exchange, Epistemic communities, The Great Acceleration, The Malthusian Hypothesis, Technofossil, The Technosphere, The Tragedy of the Commons.
GroundWork Gallery in King’s Lynn, Norfolk, is all about art and environment. As well as a full programme of exhibitions, events and residencies, their site has an extensive collection of resources: “writing linked to, or inspired by our campaigns. All of them have been connected with exhibitions and/or with artists’ work. Everything that GroundWork Gallery displays or exhibits aims to connect with a particular environmental message and these resources are grouped into themes, which have emerged through our discussions.”
From 2026, ClimateCultures is inviting members to say a sentence or two about how they use AI in their work and in their posts for us. We will be exploring this in future posts here and at our ClimateCultures & more Substack.
Veronica — “I use AI sometimes almost inadvertently (in that Google offers it automatically) to gather information and make lists of issues to follow up for further investigation. I only use it purposefully to adapt and/or shorten the long texts I write for exhibitions, mostly to produce press releases — which AI does admirably and I hate to do, so for that function I am grateful. It produces very odd press contact lists, though! And it is completely hopeless at producing blurbs for events etc — it makes anything sound utterly cheesy and gushing.”
Martin — “I occasionally find AI useful for doing things like identifying key literature on new topics I’m interested in, but have so far shied away from using it in my writing. I’ve experimented with talking to an AI about an idea I had for a book and it was very complimentary and encouraging, which was nice, but I’m aware that that might be a deliberate design feature!”
An art curator, educator and writer with a background in the environmental movement, who has created GroundWork Gallery to showcase art and campaign for the environment.
A human geographer interested in the politics of the Anthropocene, historical development of environmental sciences and technologies, and how futures are imagined, constructed, represented and contested.
Eco-artist and designer Ife Abhulimen‘s sculpture, Dark in Nature, explores persistence by holding an object in place long enough to be noticed. Emerging from the space between appearance and disappearance, it questions our notions of ‘waste’ and ‘away’.
960 words: estimated reading time = approximately 4 minutes
Often times, the moment something becomes ‘waste,’ it also becomes easy to forget.
And then, once it leaves our hands, we move on. We carry on with our day as usual and rarely stop to wonder where it ends up.
Every year, we discard hundreds of millions of tons of plastic. Most of it slips quietly out of view into landfills, oceans, into places we don’t have to look at. And once it’s gone from sight, it becomes easier to believe it’s gone altogether.
Out of sight, out of mind.
But some things don’t often follow that saying.
What we choose not to see
Most of what we throw away is designed to leave us quickly. A bottle is used for minutes. Packaging is torn open and discarded without a second thought. These objects pass through our hands so briefly; it almost feels like they were never really there to begin with.
And yet, they remain, just not where we can see them. That absence creates a kind of comfort. If it’s no longer in front of us, it no longer belongs to us. It becomes someone else’s problem. Somewhere else’s reality.
But that distance is thin. Almost imaginary.
It didn’t start as art
Dark in Nature, one of the pieces from my recent solo exhibition, Delicate Resilience, began in that space between presence and disappearance. It is made from reclaimed plastic bottles, wire, textile scraps. Materials that were once held, used, and then set aside. Things that had already reached what we might call their end but in my mind still had potential to become a conversation piece. At the centre, a darkened organic-looking structure holds fragments within it, bits of colour and texture held in another bottle that feel like remnants of something that hasn’t fully let go. Around it, the forms extend outward. Bottles bend and stretch, no longer functioning as they once did, but not erased either.
There’s a sense of movement in this piece of work. The wire reaches outward, almost searching, almost restless. The forms resist stillness. They push past the boundaries that try to contain them.
And then, unexpectedly, there are the yellow elements. They resemble flowers; small, delicate, almost hopeful. For a moment, they suggest something familiar. Something natural. Something alive.
But they are not what they seem.
They are constructed, like everything else in this piece. Placed there, not grown there. These ‘flowers’ hint at nature’s persistence, its quiet way of pushing against human interference, always trying to find a way to thrive.
The illusion of growth
That’s where the tension sits. Dark in Nature holds that contradiction quietly. It looks like growth, but it isn’t the kind we understand. These materials do not return to the earth. They do not follow the cycles we associate with life.
They stay, they break, they shift, they scatter but they remain part of the world, whether we see them or not.
So what we are looking at isn’t growth in the traditional sense. It’s persistence taking on the shape of something we recognise.
When we throw something away, we rarely imagine its future. We don’t picture where it settles. How long it stays. What it becomes over time. But that doesn’t mean it disappears. It simply moves beyond the edges of our attention. This piece brings it back from that distance. It gathers what was scattered. It places it in front of us again, not as it was, but as something we can’t ignore quite as easily.
Not gone, just repositioned
Nothing here is new.
Every part of it has existed before, used differently, for an original purpose. All that has changed is the context. The way it is seen after some artistic manipulation. The fact that it is being looked at again. And maybe that’s enough to unsettle something. Because if these materials were never truly gone, just relocated, reshaped, reassembled, then the idea of ‘away’ starts to feel uncertain.
Dark in Nature – a small shift
This work doesn’t offer answers.
It doesn’t tell you what to do or how to respond.
It simply holds something in place long enough for it to be noticed.
And sometimes, that’s where change begins, not in immediate action, but first in awareness.
Because once you begin to notice what doesn’t disappear, it becomes harder to believe in the idea of ‘away’. And maybe ‘out of sight, out of mind’ was never the full story.
Elsewhere on our blog, in Starting to See Waste as Art and Heritage, curator Veronica Sekules introduces her special essay for our Longer feature, using an exhibition at GroundWork Gallery to explore artists’ roles in helping change how we value what we discard.
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From 2026, ClimateCultures is inviting members to say a sentence or two about how they use AI in their work and in their posts for us. We will be exploring this in future posts here and at our ClimateCultures & more Substack.
Ife – “I use AI to create mockups and nice backgrounds for my art pieces, which has been very helpful especially when I want to showcase work in a different setting. In addition, I use AI to do research as it helps me filter all the fluff, in contrast to Google search, and it gives relevant information. I also use it to search for opportunities in the sustainable art space. I try not to use it a lot because I think it’s robbing us of our capacity to think as intelligent humans. For this post, I have used AI to help with grammar corrections.”
A self-taught eco-artist and designer who explores themes of consumption, sustainability, and environmental responsibility, inviting audiences to discover beauty and value in what is often overlooked.
Artist Julien Masson shares a recent community collaboration with artists, residents and businesses, which uses recycled garden furniture, instruments and miscellaneous timber found locally to create public art that reflects a mix of cultures and transform public spaces.
900 words: estimated reading time = 3.5 minutes
This series of bespoke artworks — a site-specific mural community collaboration, created in partnership with a cafe, a group of artists and local residents — creates a prominent terrace space in Southampton’s city centre. Our design and construction process is rooted in sustainability and inclusivity.
I worked on this as part of a core team, including fellow artist David McDiarmid, and in partnership with Mettricks café, to transform what was a blank canvas. Our aim was to turn a highly visible but rather bland area into a dynamic and creative focal point.
‘Music in the city’: recycled furniture and piano parts with paint, Mettricks cafe, Southampton’s cultural quarter
The murals feature a bold, contemporary design using vibrant cut-out letters and abstract shapes. These aren’t new materials; they are recycled pieces of timber found locally and donated by residents.
We consciously take materials that might have been tossed aside — from broken garden furniture and instruments to miscellaneous timber — and turn them into something special. This encourages everyone to think creatively about waste and promotes recycling.
A collaborative community process
Working on these collaborative projects often starts with initiating a conversation with local businesses and, often facilitated by their staff, we typically send out a call for material donations.
The community’s response is usually incredibly generous: local people donate wood and domestic items that would otherwise be destined for the skip or the bonfire. Our goal is always to keep these materials as local as possible, like a neighbourhood contemporary survey.
Community collaboration – artists in action
The donations we receive are very varied: chairs, an old table, piano keys, shelves, a chimney surround, clocks, barometers, garden fences, and coat hangers, just to name a few. These pieces are not just raw material, they fundamentally dictate the form and character of the final artwork. I see it as a positive challenge to weave as many of these disparate elements into a cohesive whole.
We generally favour solid timber and plywood for durability, and what is interesting is that each donated item brings its own story to the final work. This presents a unique challenge, especially when trying to preserve wood that may have been exposed to the elements or damaged before being painted or varnished. Navigating these imperfections, however, adds a rich layer of authenticity, ensuring the work is genuinely true to the place where it is created.
Essentially, nothing goes to waste. Even the smallest off-cuts are saved and will find their way into future artworks.
Beyond the materials, the community shapes the ideas. I also run public consultation sessions where local residents and business staff offer input and suggestions. While it’s rarely possible to include every idea, I genuinely love the notion of people discovering their own small suggestions or personal memories hidden inside the finished piece, like a secret message hidden in the work.
The collaborative process is, of course, a mixed bag of challenges, with the back-and-forth dialogue of working with others being as challenging as it is rewarding. That said, I believe this partnership approach forces everyone involved to maintain a generous and open-minded stance, encouraging a less controlled, more spontaneous way of working. It’s a wonderful way to keep the individual ego in check and the creativity flowing.
Community spirit & public art
‘Bigging up Southampton’: upcycled timber and paint, Southampton’s Guildhall Square.
The bright colour palette is a direct reflection of the rich mix of cultures in the neighbourhood, while the design subtly integrates local heritage elements. Making the artwork accessible is important to us. Each piece is modular and tactile, incorporating varied textures and depth. This ensures the piece is readable by touch, a feature supported by a team member who organises touch tours for the partially sighted.
The artwork turns an otherwise bland space into an eye-catching feature that offers interest both at a distance and up close.
‘Land Ahoy’, upcycled timber, furniture and paint. Southampton Forward commission in collaboration with the Community of RedBridge and the Ship Inn.
Like our previous public pieces, this mural is modular and easy to repair, ensuring its longevity. We hope to continue this organic growth by adding more layers in the coming months, allowing the artwork to develop its own unique identity. Our team, primarily composed of dedicated members from The Keepers Artists Collective, alongside supportive local businesses, proves that with a little investment and community spirit, ambitious public art is entirely achievable.
We look forward to bringing similar work — giving locals something they can truly be proud of — to more neighbourhoods across the city.
Find more
The Keepers Artist Collective is a non-profit group of artists based in the city of Southampton, Hampshire, including Julien Masson and David McDiarmid. The 8 artists come from different backgrounds and disciplines, and share an interest in creating art, community-based art projects, and supporting other artist networks.
Julien’s previous posts for ClimateCultures include The Call of the Forest, which describes a residency in the New Forest, an environment that juxtaposes natural and human worlds, and Julien’s choice there of a physical paint medium to represent the digital realm that often distances us from the natural.
Artist Michael Gresalfi shares new artworks using leaves, seeds and other natural materials to produce zoomorphic or anthropomorphic masks and sculptures that echo our early ancestors and an approach to the world that recognises, “We are all related.”
Geographer 
As our online Anthropocene museum approaches its fifth year of student entries, UEA’s 
Eco-artist and designer 
Artist 
Beyond the materials, the community shapes the ideas. I also run public consultation sessions where local residents and business staff offer input and suggestions. While it’s rarely possible to include every idea, I genuinely love the notion of people discovering their own small suggestions or personal memories hidden inside the finished piece, like a secret message hidden in the work.
